Sunday school notes on sanctification
Sunday School Study of the Westminster Confession (Summer 2005)
XIII. Of Sanctification
I. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.
What is sanctification? (WLC 75) (a) A work of God’s grace. (b) Through the operation of the Holy Spirit applying the death and resurrection of Christ to the justified (Rom. 6:4–6). (c) To renew the believers that they may more and more die unto sin and rise to newness of life.
[Scripture uses the term sanctification with other meanings in different contexts, while the Confession uses it with a narrower focus. Give an example of the term used in another context.]
Sanctification is synergistic. It is primarily a work of God, but involves the renewal of our will (Phil. 2:12–13) and our mind (Rom. 12:1–2). Contrast this with regeneration, justification, and adoption (which are monergistic). In our sanctification, we are diligently to make use of the means of grace: reading and hearing the word of God, prayer, and the sacraments (WLC 157, 160, 175).
[Wherein do justification and sanctification differ (WLC 77)?]
Sanctification is fundamentally spiritual. The word sanctification (and its related words saints, holiness, both in Hebrew and in Greek) has at its root the idea of separation, separateness. The word holy is first and foremost applied to God. Thus underpinning our sanctification is a relationship to God, not merely some quality in ourselves. It is the application of the redemption to us and in us. The end is to make us holy and blameless (Eph. 1:4), to conform us to the image of Christ (Rom. 8:29–30).
[In what way are we to be “separated” from the world? What does it mean not to love the world or things in the world (1 John 2:15)?]
Sanctification has ethical and moral implications. (Rom. 6:4, 14; Gal. 5:24) Negatively, it entails mortification of sin (Rom. 6; Rom. 8:13). Positively, it leads to good works (Eph. 2:10; Jas. 2:14–24; 1 Tim. 6:18; Heb. 10:24).
[How do the ethical imperatives of sanctification differ from legalism? Or moralism? Or asceticism? What are some good works that God has moved you to do?]
Necessity of sanctification. Not in the sense of contributing to the requirements for our justification, but in the sense of certainly accompanying justification. “Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.” (WCF XI.ii) Likewise, good works are not meritorious with respect to justification. But they are pleasing to God (when performed with humility and with love for God), and God “rewards” one who does good (Matt. 6:4). Faith without works is dead ((Jas. 2:14–24).
[What are some evidences of your faith and fruits of God’s work of sanctification in you, for which you can give thanks to him?]
II. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.
III. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.
Sanctification encompasses the whole man in all areas of life. Just as through the Fall man has become totally depraved, in his will, mind, and deeds, so also, as God’s work of renewal, sanctification is restoring the whole man (1 Thess. 5:23). Sanctification is not limited to outward acts and behaviors, but also pertains to the heart and mind (Matt. 22:37; Rom. 12:1–2).
Sanctification is not instantaneous. The remnants of corruption are still active, though diminishing. The Holy Spirit in us wages war against the flesh (Gal 5:17). Justification in itself has not effected a change in our nature, only status with respect to the law (from being condemned to being declared righteous). The change has begun with regeneration and sanctification, and progresses until we meet our Lord.
[Have you ever reflected on your progress in sanctification? How has God worked in your life through the means of grace?]
Sanctification is not sinless perfection, nor effortless. We strive for perfection (Matt. 5:48), yet do not quite reach it in this life (Phil 3:12). It is a continuing war and requires perseverance. Though the victory of Christ for the elect is certain, and the main battle is won with Christ’s accomplished redemption (1 Cor. 15), we still have battles with sin and the Adversary, as in mop-up operations. The believer’s life is now characterized by grace, not dominion of sin (1 Jn. 3:9–10). The greater progress one makes in sanctification the more one becomes distressed by the sin that, however diminished, still remains in him (Rom. 7:24).
[What are some of the consequences of perfectionism?]
The use of the law in sanctification. (WLC 97) Justification changes our relation to the law: we are no longer under its condemnation (Rom. 8:1). The law is no longer a curse to us. We do not see it as a burden that sinks us. Rather, we love the law of God and desire to obey it (Ps. 1, Ps. 119), for it is holy, righteous, good, and spiritual (Rom 7:12, 14). Our understanding of the law is renewed in light of Christ’s redemption. (a) We know the seriousness of the law’s requirements, and recognize our inability; therefore, we are driven to Christ, with gratitude. (b) We understand what love for God and love for our neighbors require in our lives. We learn to love God and our neighbors by obedience to the law of God, recognizing that love is the fulfilling of the law (Rom. 14:10).
[What is your understanding of the law in light of Christ? How does Gal. 5:16–26 add to this understanding? In light of the law of God, what are some of the areas of your life that have remnant sins that need to be mortified?]
XIII. Of Sanctification
I. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.
What is sanctification? (WLC 75) (a) A work of God’s grace. (b) Through the operation of the Holy Spirit applying the death and resurrection of Christ to the justified (Rom. 6:4–6). (c) To renew the believers that they may more and more die unto sin and rise to newness of life.
[Scripture uses the term sanctification with other meanings in different contexts, while the Confession uses it with a narrower focus. Give an example of the term used in another context.]
Sanctification is synergistic. It is primarily a work of God, but involves the renewal of our will (Phil. 2:12–13) and our mind (Rom. 12:1–2). Contrast this with regeneration, justification, and adoption (which are monergistic). In our sanctification, we are diligently to make use of the means of grace: reading and hearing the word of God, prayer, and the sacraments (WLC 157, 160, 175).
[Wherein do justification and sanctification differ (WLC 77)?]
Sanctification is fundamentally spiritual. The word sanctification (and its related words saints, holiness, both in Hebrew and in Greek) has at its root the idea of separation, separateness. The word holy is first and foremost applied to God. Thus underpinning our sanctification is a relationship to God, not merely some quality in ourselves. It is the application of the redemption to us and in us. The end is to make us holy and blameless (Eph. 1:4), to conform us to the image of Christ (Rom. 8:29–30).
[In what way are we to be “separated” from the world? What does it mean not to love the world or things in the world (1 John 2:15)?]
Sanctification has ethical and moral implications. (Rom. 6:4, 14; Gal. 5:24) Negatively, it entails mortification of sin (Rom. 6; Rom. 8:13). Positively, it leads to good works (Eph. 2:10; Jas. 2:14–24; 1 Tim. 6:18; Heb. 10:24).
[How do the ethical imperatives of sanctification differ from legalism? Or moralism? Or asceticism? What are some good works that God has moved you to do?]
Necessity of sanctification. Not in the sense of contributing to the requirements for our justification, but in the sense of certainly accompanying justification. “Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.” (WCF XI.ii) Likewise, good works are not meritorious with respect to justification. But they are pleasing to God (when performed with humility and with love for God), and God “rewards” one who does good (Matt. 6:4). Faith without works is dead ((Jas. 2:14–24).
[What are some evidences of your faith and fruits of God’s work of sanctification in you, for which you can give thanks to him?]
II. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.
III. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.
Sanctification encompasses the whole man in all areas of life. Just as through the Fall man has become totally depraved, in his will, mind, and deeds, so also, as God’s work of renewal, sanctification is restoring the whole man (1 Thess. 5:23). Sanctification is not limited to outward acts and behaviors, but also pertains to the heart and mind (Matt. 22:37; Rom. 12:1–2).
Sanctification is not instantaneous. The remnants of corruption are still active, though diminishing. The Holy Spirit in us wages war against the flesh (Gal 5:17). Justification in itself has not effected a change in our nature, only status with respect to the law (from being condemned to being declared righteous). The change has begun with regeneration and sanctification, and progresses until we meet our Lord.
[Have you ever reflected on your progress in sanctification? How has God worked in your life through the means of grace?]
Sanctification is not sinless perfection, nor effortless. We strive for perfection (Matt. 5:48), yet do not quite reach it in this life (Phil 3:12). It is a continuing war and requires perseverance. Though the victory of Christ for the elect is certain, and the main battle is won with Christ’s accomplished redemption (1 Cor. 15), we still have battles with sin and the Adversary, as in mop-up operations. The believer’s life is now characterized by grace, not dominion of sin (1 Jn. 3:9–10). The greater progress one makes in sanctification the more one becomes distressed by the sin that, however diminished, still remains in him (Rom. 7:24).
[What are some of the consequences of perfectionism?]
The use of the law in sanctification. (WLC 97) Justification changes our relation to the law: we are no longer under its condemnation (Rom. 8:1). The law is no longer a curse to us. We do not see it as a burden that sinks us. Rather, we love the law of God and desire to obey it (Ps. 1, Ps. 119), for it is holy, righteous, good, and spiritual (Rom 7:12, 14). Our understanding of the law is renewed in light of Christ’s redemption. (a) We know the seriousness of the law’s requirements, and recognize our inability; therefore, we are driven to Christ, with gratitude. (b) We understand what love for God and love for our neighbors require in our lives. We learn to love God and our neighbors by obedience to the law of God, recognizing that love is the fulfilling of the law (Rom. 14:10).
[What is your understanding of the law in light of Christ? How does Gal. 5:16–26 add to this understanding? In light of the law of God, what are some of the areas of your life that have remnant sins that need to be mortified?]
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